Matt. 5:25, 26.

Matt. 5:25, 26.

  2.      They shall behold the beatific vision in heaven—

[Thither the unclean can never be admitted. As well might “light have communion with darkness, or Christ with Belial,” as they participate the blessedness of heaven. If it be asked, “Who shall ascend into the hill of the Lord, and stand in his holy place?” the answer is, “He that hath clean hands, and a pure heart.” To him a glorious inheritance is promised: for him a place in the heavenly mansions is prepared: a seat upon the very throne of God himself is reserved for him. There shall his organs of vision be strengthened to behold all the glory of the Godhead. At present he “sees God only as through a glass, darkly; but then will he behold him face to face. Now he knows God only in part; but then he will know him, even as he himself is known.”]

  ADDRESS—

  1.      The gay and dissipated—

[Perhaps you refrain from gross iniquity; and therefore “imagine yourselves pure, though you are not washed from your inward filthiness.” In this notion you are countenanced by the world at large: — — — but “let no man deceive you with vain words: for because of inward, as well as outward impurity, the wrath of God cometh upon all the children of disobedience.” “Your bodies are the temples of the Holy Ghost; and if any man defile the temple of God, him shall God destroy.” Nevertheless, if you deeply repent of your past sins, you shall be forgivenc; and if you believe in Christ, you shall be both sanctified and saved.]

  2.      The professors of religion—

[How many who have run well for a season have been hindered and turned aside through the prevalence of their own evil passions! We need not go back to David and Solomon: there is not a place where religion has made any progress, but affords some lamentable proof of the influence of unsubdued lusts. A religious person first conceives a thought; and that thought is suffered to dwell upon his mind. The mind inflamed, yields to the impulse of desire so far as to court familiarity with the alluring object: conscience reproves; but the deceitful heart suggests, that, as no positive act of sin is intended, no evil will arise. Corruption now begins to work more strongly; and every renewed familiarity with temptation increases its power over us; so that we scarcely know how to keep from the place or person whom we ought to shun. Conscience remonstrates, but in vain; till at last the devil takes us in his snare, and we bring disgrace on our holy profession, and cause the name of God to be blasphemed. This is the history of many a religious character. Would we avoid this melancholy end? let us avoid the means. Let us “keep our hearts with all diligence:” let us live nigh to God, and beg of him to keep us. Let us beware how we “grieve his Spirit,” by tampering with sin, or parleying with temptation. Let us “walk in the Spirit; and then we shall not fulfil the lusts of the fleshg.” Let us often ask ourselves, What we shall think of such things in a dying hour? Little dost thou think, whoever thou art that art yielding to the tempter, how thou art filling thy dying pillow with thorns; and wilt most probably bring on thyself a condemnation far heavier than that of Sodom and Gomorrha. O may God take you out of the horrible pit, out of the miry clay, and set your feet upon a rock, and establish your goings!” But concerning this evil we may say, as our Lord said concerning a deaf and dumb spirit whom his disciples could not cast out, “This kind goeth not out but by prayer and fastingi.”]

  3.      The conscientious Christian—

[Blessed art thou, who art enabled to maintain “a conscience void of offence towards God and man.” Thou art blessed, and shalt be blessed. If thou dost not see so much of God as thou wouldst, thou hast far different views of him from what they have who give way to sin. And the time is fast approaching, when thou shalt no more complain of darkness and distance from God, but shalt “behold his face in righteousness, and be satisfied with it.”

Yet even to thee must I say, Watch against the assaults of sin and Satan. It is not past experience that will keep thee: for Solomon fell “after God had appeared to him twice.” Nor is it high attainments that will preserve thee: for the man after God’s own heart became a monument of human frailty and depravity. Nor is even marriage itself sufficient to extinguish the unhallowed flame. You may have, if I may so say, whole flocks at your command, and yet it will not keep you from coveting your neighbour’s ewe-lamb. It is grace, and grace alone, that will enable you to hold on unto the end. In Christ you may trust with joyful confidence: “He is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joyn.” Moreover, he has promised that “you shall have no temptation without a way to escape, that you may be able to bear it.” Apply this promise to your souls, and you shall be enabled to “cleanse yourselves from all filthiness, both of flesh and spirit, and to perfect holiness in the fear of Godp.” Depend not for one moment on yourselves, but “be strong in the grace that is in Christ:” and may the very God of Peace sanctify you wholly! and I pray God that your whole body, soul, and spirit, may be sanctified wholly unto the coming of our Lord Jesus Christ!]

MCCXCIII

THE PEACE-MAKERS

             Matt. 5:9.

Blessed are the peace-makers: for they shall be called the children of God.

RELIGION is altogether a practical thing: it has its foundation indeed in principles; but it has a superstructure of dispositions and actions, which are necessary both to its completion and utility. Nothing can be a stronger proof of this than the discourse before us: for, however we may suppose it designed to rectify men’s notions respecting the nature of the Messiah’s kingdom, and to explain the law in opposition to the false glosses of the Scribes and Pharisees, its direct tendency is to raise the standard of morality both in the hearts and lives of men. The beatitudes which we have already considered, refer principally to the exercises of the heart: that which we propose to notice at this time, relates to the conduct: and, as our blessed Lord has counted it worthy of such a conspicuous place in his discourse, we may be well assured that it deserves from us the most attentive consideration.

Let us then, as on former occasions, consider,

  I.      The character here spoken of—

The term which we translate “peace-makers,” may be understood, like those which have preceded it, as marking only a pacific temper and conduct. But in that view it will correspond very nearly with “the meek,” whose character has been already considered. We therefore take the word agreeably to the sense in which it is translated; and observe, that the peacemakers are they who are studious,

  1.      To preserve peace where it is—

[View them in the whole of their conduct, and they will be found “following after the things which make for peace.”

View them in the State. They are not like many who take upon them to condemn every thing which their governors do: no: they see the evil of a murmuring, discontented, turbulent, and seditious spirit: they are “afraid to speak evil of dignities:” they bear in mind the command of God, “Thou shalt not speak evil of the ruler of thy peoplec:” and, instead of “exercising themselves in matters that are too high for them,” and presuming to judge of measures without having one half the grounds of judgment before them, and “meddling with those who are given to changee,” they are characterized as people “quiet in the land.”

View them in the Church. It is their constant endeavour so to walk as to “give no offence in any thing,” to “cast no stumbling-block before any,” but to edify all in faith and love. Many there are, so bigoted to their own sect or party, or so fond of some particular doctrines, that they can scarcely meet a brother or a sister without bringing forward their favourite opinions; and not at all concerned what perplexities they cause in the minds of individuals, or what divisions in the Church, provided they can but make proselytes, and increase their own party. Such generally obtrude themselves wherever the Gospel is faithfully preached; and are but too successful in “beguiling unstable souls,” and in “corrupting them from the simplicity that is in Christh.” This they do in direct opposition to the command, “Him that is weak in the faith receive ye, but not to doubtful disputations.” The peace-makers, on the contrary, will “bear the infirmities of the weakk;” will deny themselves many lawful things, rather than wound a tender conscience; and will “become all things to all menm:” in short, they will do any thing, or forbear any thing, that they may “keep the unity of the Spirit in the bond of peace.”

View them in the family. Here they are conspicuous for their unremitting exercise of forbearance and love. They do not take offence at every trifle: and, instead of thwarting the little humours and peculiarities of those around them, they are happy to gratify them, and to win their affections by courtesy and condescension. They remember that wise proverb, “Where no wood is, the fire goeth out; so where there is no tale-bearer, the strife ceaseth:” and, from a regard to this, they will not listen to tales and stories; much less will they contribute to the circulation of them. If constrained to hear one side of a question, they will suspend their judgment till they have heard the other: and will be studious to weaken, rather than confirm, the unfavourable impressions of the accuser’s mind. If a person seem determined to strive with them, they will rather yield their right, than maintain a controversy with him. Their conduct in their families may be briefly summed up in those words of David, “They keep their tongue from evil, and their lips from speaking guile: they depart from evil, and do good; they seek peace, and pursue it.”]

  2.      To restore it where it is not—

[They do not impertinently obtrude themselves on others, or interfere in concerns which belong not to them: they are aware that “he who meddleth with strife belonging not to him, is like one who taketh a dog by the ears.” Yet, if they see an opportunity where they may properly interpose, they are willing, even at a considerable risk, to exert themselves to the utmost for the restoration of peace. If chosen, or permitted to arbitrate between parties, they will not undertake the office but in a spirit of love, and with an ardent longing to accomplish the desired end. In executing the office of an umpire, they guard against any undue bias; well knowing, that without the strictest impartiality they can never hope to bring over the contending parties to an acquiescence in their decisions. Having begun the good work, they will persevere in it, notwithstanding all the discouragements which they may meet with from the obstinacy of those whom they attempt to reconcile. The more blameworthy of the two will usually he found the more unreasonable and perverse: but they will patiently bear with much opposition, if by any means they may attain the great object of their wishes.]

In the exercise of this benevolent disposition, the are sure to find,

  II.      The blessedness annexed to it—

When it is said that “they shall be called the children of God, we must understand, that,

  1.      They shall be so in reality—

[That this is the import of the expression, appears from the parallel passage in St. John’s Epistles; where, having represented believers as called the children of God, he immediately adds, “Now are we the sons of God:” and to the same effect he speaks in his Gospel; “To as many as believed, to them gave he power to become the sons of God.” Of course we must throughout all these beatitudes, guard against supposing that the reward annexed to the different dispositions is founded on any merit in man. The reward must always be considered as “a reward of grace, and not as a debt.” It is not to be conceived that there should be such merit in making peace between our fellow-creatures, as that it should deserve such a reward at the hands of God. If we only bear this in mind, we need not be afraid of expecting all the honour which God here promises to the peaceful man. It is taken for granted, that, in our offices of love to man, we are actuated by a sense of love to God: and that, whilst we labour to promote peace amongst our brethren, we are careful to have peace maintained between God and our own souls by the blood of Christ. Then shall we be “sons and daughters of the Lord Almighty:” yea, we shall “have a name given to us better than of sons and of daughtersz.” Together with this relation to God, the peace-makers shall possess all the exalted privileges connected with it: “being sons, they shall be heirs; heirs of God, and joint-heirs with Christ.” It does “not indeed fully appear what they shall hereafter be: but this we know, that when they shall see their heavenly Father, they shall be like him; for they shall see him as he isb.”]

  2.      They shall be reputed such by their fellow-creatures—

[It is true, that the world at large are not very ready to acknowledge the excellencies of believers, or to allow their claims of relationship to God. But there is something in a peaceful spirit, which carries its own evidence along with it, and constrains the beholder to do it homage. St. Paul particularly notices this; and declares, that he who acts under its influence for the honour of Christ, is both “accepted of God, and approved of men.” We know indeed that the enmity of the human heart against God is such, as to instigate men to persecute even unto death the very persons whom in their consciences they cannot but admire. We therefore do not mean to say that the peace-makers shall meet with no hostility from men; (for our blessed Lord and his Apostles were all crucified or slain:) but that the proper tendency of their conduct is, to conciliate the regard of men, and to impress them with the idea, that they are actuated by the grace of God, and honoured with his peculiar favour.

Surely this blessedness is worthy of our pursuit. To be Children of the Most High God is the great object to which we should continually aspire: and to approve ourselves such to others is also most desirable; because we shall thereby “silence the ignorance of foolish men,” and constrain them to “glorify our Father which is in heaven.”]

  Let me, in CONCLUSION, urge you to seek this blessed character—

[Think how happy you will be in the possession of it. “The fruit of righteousness is sown in peace of them that make peace.” It is not possible to engage much in such labours of love, without having our own souls refreshed and comforted with the heavenly employment. The sacred oil which you pour on the heads of others, will regale you with its odours; and the dews of divine grace, which, through your instrumentality, descend on others, shall enrich and fertilize your own souls.

Consider further, how serviceable you will be in your day and generation. As one litigious or contentious person may be the means of producing incalculable evils to the Church and to society; (for a little fire is sufficient to destroy a whole town;) so one pious, discreet, and active peace-maker may extinguish flames, which might have spread desolation and misery all around. See an instance of this in Abigail, who, by her seasonable interposition, restrained the wrath of David, and saved the lives of Nabal and all his family. Thus may you confer blessings on all around you, and heap blessings also on your own headsh.

Lastly, consider what a recompence awaits you in the eternal world. There shall this promise be fulfilled to you in its utmost extent.

Cultivate then this amiable disposition, that you may be “sons of God, without rebuke, and shine as lights in a benighted world.”]

MCCXCIV

PERSECUTION FOR RIGHTEOUSNESS’ SAKE

  Matt. 5:10–12.

Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

CHRISTIANITY, to one who is not acquainted with its real nature, must appear full of paradoxes. In the preceding verses, we are informed what practical religion is; and, in the parallel passage in St. Luke’s Gospel, we have the same truths yet more plainly and explicitly declared. Had any uninspired person avowed such sentiments, we should have been ready to pronounce him mad: for there is scarcely any thing which we regard with dread, but a blessing is annexed to it; or any thing which we consider as desirable, but a woe is denounced against it: the poor, the hungry, the weeping, the despised, are congratulated; and the rich, the full, the laughing, and the honoured, are represented as in a truly pitiable condition. But perhaps the greatest paradox of all is, that persons possessed of vital Christianity should be objects of persecution; that their piety should be the ground of that persecution; and that they should, on this very account, be esteemed happy. But so it is: and so it will appear; if we consider,

  I.      The case here supposed—

Our blessed Lord evidently supposes that his people will be persecuted for righteousness’ sake. But,

This, it must be confessed, is a very improbable case—

[The very character of his people seems to preclude the idea. Were the disciples of Christ the very reverse of what they are, we might well expect them to be objects of hatred and contempt. But who can hate the humble, the meek, the pure, the peaceful, and those whose chief desire is to serve and honour God? — — — What connexion can there be between the verses of our text, and the whole preceding context? One would imagine that the declaration before us was altogether destitute of any foundation in fact.

That their very righteousness should be the ground of their suffering, appears still more strange. If they were obnoxious to the charge of sedition, or to any thing else that rendered them bad members of society, one would not wonder that they should be evil treated on those accounts, notwithstanding they might in other respects be eminently holy. But that their conformity to Christ should be the true reason of the world’s enmity against them, seems incredible.]

But we are taught to expect that it would exist—

[Our blessed Lord warned all his disciples, that they would receive, each in his appointed measure, the very same treatment as he received. And his Apostles guard us against being surprised or offended at itc.

We must not indeed imagine that our enemies will avow the real ground of their aversion: they will not say, I hate you for your piety: they will give some other name to piety: they will call it fanaticism, or hypocrisy; and under that character will raise up their voice against it. When the Jews threatened to stone our Lord, he said to them, “Many good works have I done among you; for which of them do you stone me?” They replied, “For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.” In like manner they sought to put him to death for violating, as they alleged, the sanctity of the Sabbath daye. But whence came all this zeal for God’s honour, and for the observance of the Sabbath? Were they all so holy and so righteous? No: in the midst of all their pretended concern for God’s law, they were ready enough to violate it themselves, and even to commit murder: which was a demonstration, that the reasons they assigned were mere pretexts; and that the sanctity of his character was the true ground of their opposition to him. Precisely thus must we expect persecution, ostensibly as evil-doers, but really as followers of the Lord Jesus Christ.]

And experience proves that it does exist—

[Look at the holy men of old: where will ye find one who was not persecuted for righteousness’ sake? And are the descendants of Cain or of Ishmael extinct? Is not that which St. Paul spoke in reference to Ishmael, still found true? “As then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.” Christians are not indeed dragged, as formerly, to prison and to death: but shall we therefore say, that they are not persecuted? Are they not “reviled?” Have they not “all manner of evil spoken against them falsely?” Do not men “separate them from their company,” and “reproach them, and cast out their name as evil, for the Son of Man’s sake?” Yes truly: “All that will live godly in Christ Jesus shall suffer, yea and do suffer, persecution.” There is not a single exception to be found. Times and circumstances may produce considerable difference in the nature or degree of opposition which may be made to the Lord’s people: but all will have to experience some. Christianity is the same in itself that it ever was: and it will be found the same in its effects. Christ “came not to bring peace, but a sword:” and whoever gives himself up to Christ, must expect to find, that “his greatest foes will be those of his own household.”]

Granting, then, that this case does exist, let us consider,

  II.      The light in which it should be viewed—

To the eye of sense it has a very terrific aspect: but to the eye of faith it is by no means formidable: on the contrary, the believer views his persecutions,

  1.      As a badge of honour—

[He looks back on all the prophets; he looks at Christ and his Apostles; and sees that they all trod the same thorny path before him, and “were made perfect through sufferings.” Hence he views persecution as “the reproach of Christ;” and, in submitting to it, considers himself as “a partaker of Christ’s sufferingsl.” Whilst others consider him as degraded by the contempt cast upon him, he regards himself rather as exalted by it; he views it as “turning unto him for a testimony,” that he is indeed a faithful servant of his Lord. St. Paul, speaking of sufferings for Christ’s sake, represents them as a special gift of God, an honour bestowed upon us for Christ’s sake: and in this light all the Apostles regarded them: for when they had been imprisoned and scourged for their fidelity to their Divine Master, they went out of the presence of the Council, “rejoicing that they were counted worthy to suffer shame for Christ’s sake.” Thus, Christian, shouldst thou do: thou shouldst “glory in the cross of Christp;” thou shouldst “take pleasure in persecutions for Christ’s sake; and instead of being ashamed of the indignities which thou sufferest, thou shouldst glorify God on account of themr.]

  2.      As a means of good—

[Even at present the believer feels that his trials are subservient to his best interests; that his tribulations tend to increase his “patience, experience, and hopet;” and bring him a hundredfold of blessings into his soul. And when he looks forward to the eternal world, and considers how rich “a recompence” he shall there receive for every sacrifice which he has here made for Godx, he “accounts himself happy” in being called to bear the cross. He knows that “the trial of his faith will be found to praise and honour and glory at the appearing of Jesus Christz;” and that “his afflictions, which are but light and momentary, will work for him a far more exceeding and eternal weight of glory.” He expects assuredly “the kingdom of heaven,” because God has promised it to himb: yea, he expects more: he expects that “his reward shall be great in heaven,” and increased in proportion to his sufferings: he expects it also as a just retribution: but still he does not expect it as merited by those sufferings: he makes the atoning blood of Christ the only foundation of his hope: and it is for Christ’s merits, and not his own, that he is thus exalted. This distinction is accurately marked by the Apostle John; who, seeing in a vision all the martyred saints who “had come out of much tribulation,” tells us, that “they had washed their robes,” not in their own tears or blood, but “in the blood of the Lamb; and that therefore they were before the throne of God.” Bear this in mind, my brethren, and do not hesitate to expect all that God has promised.]

  3.      As a ground of joy—

[Our blessed Lord, in reference to those who are persecuted for righteousness’ sake, says, “Blessed are ye;” and he calls upon them to “rejoice, and be exceeding glad.” To the same effect also his Apostles speak; congratulating every persecuted saint, and encouraging him to “glory in all his tribulations.” Doubtless, “afflictions are not joyous in themselves, but grievous:” but, when regarded in the preceding views, they become real sources and grounds of joy. St. Paul was certainly a very competent judge: and he, after a careful computation founded on actual experience, says, “I reckon that the sufferings of this present world are not worthy to be compared with the glory that shall be revealed in us.” However painful therefore they may be, if only they conduce to our everlasting felicity, they must, and will, to every believing soul, be an occasion of joy. He will “take joyfully the spoiling of his goodsg;” and, if his blood be poured out as a drink-offering upon the sacrifice and service of the Church’s faith, he will congratulate himself on it as a happy event, for which he has reason to bless and glorify his God.]

  Let me however SUBJOIN a word of caution—

[Take care that your cross is indeed the cross of Christ. If it be brought upon you by your own fault or imprudence, it is your own cross, and not the cross of Christ. See that you do not, from a pretended zeal for God, neglect or violate your duties to man. If you suffer, take care that it is for well-doing, and not for evil doing.]

  Let me ADD also a word of encouragement—

[God does not “send you on a warfare at your own charges.” He bids you to “commit your soul to him in well-doing,” with an assured hope that he will keep it. Your merciful Saviour, who has trod the way before you, will sympathize with you under your trialsl, and overrule them all for good, and in due time put you safely, and for ever, beyond the reach of alln.]

MCCXCV

CHRISTIANS THE SALT OF THE EARTH

  Matt. 5:13.

Ye are the salt of the earth: but. if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

LITTLE do the world think how much they are indebted to those very saints whom they “revile and persecute for righteousness’ sake.” The extirpation of them (which is so much desired by many) would leave the world an entire mass of corruption, without any thing to heal its disorders, or to stop its progress towards utter destruction. Were they removed out of it, the rest would soon become as Sodom and Gomorrha. The representation given of them in the text fully justifies this idea. They are called “the salt of the earth.” This, of course, must be understood of those only who have the spirit of religion in them: for all others, whatever they may possess, are as vile and worthless as the real Christians are good and excellent.

The words before us will lead us to consider,

  I.      The worth and excellence of truly spiritual Christians—

The use of salt, as intimated in this expression of our Lord, is to keep other things from putrefaction and corruption.

This is the office that has been executed by all the saints of old—

[View them from the beginning; and they will all be found active in their generation, and zealous in benefiting the world around them. Noah preached to the antediluvians an hundred and twenty years, indefatigably exerting himself to bring them to repentance. Lot, in Sodom, “vexed his righteous soul from day to day with their unlawful deeds,” and strove to turn the people from their horrible abominations. All the prophets in successive ages laboured in the same blessed work, using all their efforts to lead their hearers to the knowledge of the only true God, and to an obedience to his holy laws. How the Apostles acted in relation to this, it is needless to observe. They lived for no other end, but to make known the way of life, and to “turn men from darkness unto light, and from the power of Satan unto God.”

All, indeed, were not favoured with the same success. Those who preceded the Saviour, rather sowed the seed, than reaped the harvest: but his disciples, through the influence of the Spirit of God upon their labours, were instrumental to the conversion of thousands and of millions; all of whom in their respective spheres endeavoured to disseminate the same principles, and to spread “the savour of the knowledge of Christ” wherever they went. Take only one man, the Apostle Paul; and who shall say how much corruption he was the means of preventing in the world? — — —]

This is the office which every Christian, according to his ability, still executes—

[Ministers labour for this end in the word and doctrine — — — and private individuals feel themselves bound to co-operate with them, yea, I may say, to be “fellow-workers also with God.” No one who has received the grace of God in truth, will “live any longer unto himself:” he will seek to glorify his God, and to do good to those around him. Has he any relations, a father, a mother, a wife, a child, going on in ignorance and sin? he will endeavour by all possible means to rectify their dispositions, and to guide their feet into the way of peace. He will not say with himself, I am but as a grain of salt, and therefore can do no good: he will thankfully employ his influence, how small soever it may be, for the benefit of those to whom it will extend. Even the poorest have access to some poor neighbour like themselves: and the resolution of the weakest will be like that of the Church of old, “Draw me, and we will run after thee;” that is, ‘Draw me, and I will not come alone, but will bring all I can along with me.’

And shall this be thought a small matter? No, surely: for if a Christian be instrumental, even in the course of his whole life, to convert one single person from the error of his ways, he has effected a good, which exceeds in value the whole material world: for he has “saved a soul from death, and covered a multitude of sins.”]

Thus is the truly spiritual Christian, a man of great worth and excellence: but all who profess religion are not of this stamp: the text itself declares that there are some of a very different character; and that nothing can exceed,

  II.      The worthlessness of those who have not the savour of religion in their souls—

Salt that has lost its savour is here said to be “good for nothing; but is trodden under foot of men.” This shews the desperate state of those who are not truly alive to God. Their prospects are indeed gloomy in relation to,

  1.      Their personal recovery—

[Salt that has lost its savour, cannot by any means be restored to its former pungency. And thus it is with those who, after some experience of the power of godliness, have made shipwreck of their faith and of a good conscience. Doubtless, “with God all things are possible;” and therefore He can restore the most determined apostate: but there is very little reason to hope that he ever will; since he has told us, that such an one shall be given over to final impenitence — — —

The state of one who has merely declined in religion is certainly not so desperate; but still it is truly deplorable. If a man had never known any thing of religion, it might be hoped that the truths of the Gospel would influence his mind; but if he be already acquainted with those truths, and they be not able to preserve him, how can it be hoped that they shall have efficacy to restore him? Whilst “the heart is yet tender,” the Gospel is mighty in operation; because God accompanies it with his power from on high: but when “the heart is hardened through the deceitfulness of sin,” and the Spirit of God has withdrawn his agency, there is great reason to fear that the man “will draw back unto perdition.” How solemn are the admonitions given on this subject to the Church at Ephesus, and to that at Sardis! Let every one then who has declined in religious exercises and enjoyments, even though his declensions be ever so secret, tremble, lest that threatening be fulfilled in him, “The backslider in heart shall be filled with his own waysh.”]

  2.      Their ministerial usefulness—

[“All who have received the gift, are bound to minister the same to others, as good stewards of the manifold grace of God.” But the man that has lost the savour of religion in his own soul, is ill qualified for this: he has not inclination to do it, he has not courage, he has not ability. When religion flourished in his soul, he could converse upon it with pleasure: “Out of the abundance of his heart his mouth would freely speak.” But now he can converse on any other subject rather than that: he finds no satisfaction in maintaining fellowship even with the saints: it is not to be wondered at therefore that he has no disposition to instruct the ignorant, and reform the wicked. Indeed, he is afraid lest that proverb should be retorted upon him, “Physician, heal thyself:” and his own conscience will remonstrate with him in the energetic language of the Apostle, “Thou that teachest another, teachest thou not thyself?” — — — And though no change has taken place in his intellect in reference to earthly things, his understanding becomes clouded in relation to spiritual things: his gifts in a great measure vanish together with his grace: he once could speak and pray with fluency; but now his mouth is shut; and he experiences the truth of that singular declaration, “From him that hath not (that hath not improved his talent) shall be taken away even that which he hath.”

But it is observed of the salt, not only that it is “good for nothing,” with respect to its primary uses of keeping other things from putrefaction, but that it is “not fit for the land, nor yet for the dunghill.” The fact is, that salt, when destitute of its proper qualities, has a tendency rather to produce sterility than to promote vegetation, if it be cast upon the land. This is intimated in many passages of Scripturen — — — And such is the effect produced by those who have lost the power of godliness, and departed from God: they cast a stumbling-block before men, and “cause the way of truth to be evil spoken of.” The world may do what they please, and the individuals alone are blamed; but let any one who professes religion do any thing amiss, and religion itself must be accountable for it, and the name of God is blasphemed on his account. This indeed is most unreasonable and absurd: nevertheless so it is: and a most aggravated woe is thereby entailed on all who occasion such an offence.]

  3.      Their final acceptance—

[Even here they are rejected both by God and man. Those who walk consistently, are hated and despised by the ungodly world; but those who walk inconsistently, are despised a thousand times more; and this God has ordained as a just punishment for their treachery. As for his own abhorrence of them, it is scarcely possible for language to express it more strongly than he has declared it. Moreover, if they repent not, the same indignation will pursue them in the eternal world. What reception they will then meet with at his hands, he has plainly warned themr.” And the saints with whom they associated here, will then disown them, and cast them out of their society: yea, the very heathen who walked agreeably to the light that they enjoyed, will be admitted into bliss, whilst the lifeless professor of religion, who brought forth no fruit to perfection, will be banished from it with abhorrencet: so true is that expression in our text, “They shall be trodden under foot of men!”]

  Seeing then that the power of godliness is of such importance, we CALL upon you all,

  1.      To seek it—

[It is not a lifeless formal religion that will avail for your salvation. The command of God to every one of us is, “Have salt in yourselves.” The distinction between the true Christian and the self-deceiver is, that the one “savours the things of the Spirit,” which the other does not.” We must “delight ourselves in God,” or it will be in vain to hope that ever He will delight in us.]

  2.      To preserve it—

[The “salt may soon lose its savour.” Religion is not like the sculptor’s work, which if left ever so long remains in the state it was: but like a stone rolled up a hill, which will descend again as soon as the impelling force is withdrawn. The stony-ground and thorny-ground hearers shew, that we are prone to depart from God, or to rest in a carnal state whilst maintaining outwardly a spiritual profession. It is a melancholy, and an undeniable fact, that many do “begin in the Spirit, and end in the flesh.” Let us then “stir up the gift of God that is in us,” as we would stir a languishing fire; that we “lose not the things which we have wrought, but that we receive a full reward.”]

  3.      To diffuse it—

[We must never forget the office which God has assigned us in our respective spheres. The treasure committed to us earthen vessels, is not for ourselves only, but to enrich others. “Our speech should always be with grace seasoned with salt.” Let us then exert ourselves to the utmost of our power to instruct the rising generation — — — to reform the habits of the world — — — to send the Gospel to the Heathen — — — and to impart to all within our reach the knowledge and salvation of God.]

MCCXCVI

CHRISTIANS THE LIGHT OF THE WORLD

  Matt. 5:14–16.

Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

IF we had not been authorized by God himself, we should never have presumed to designate the saints by such honourable appellations as are unreservedly given to them in the Scriptures. Of all the objects in the visible creation, the sun is the most glorious; nor is there any thing, either in this terraqueous globe or in the firmament of heaven, which does not partake of its benign influence: yet even to that are the saints compared; “Ye are the light of the world.”

That all the parts of our text may come easily and profitably under our view, we shall consider,

  I.      The office to which God has destined his people—

Strictly speaking, neither Prophets nor Apostles could arrogate to themselves the honour which is here in a subordinate sense conferred on all the saints: it belongs exclusively to the Lord Jesus Christ, who is “the Sun of Righteousness;” and who says of himself, “I am the light of the world.” St. John, speaking of the Baptist, (who was greater than all the prophets,) expressly declares, that “he was not that Light; but that Christ was the true Light, which lighteth every man that cometh into the world.” In this view, the name of stars would rather befit us, because we shine only with a borrowed lustre; reflecting merely the rays which we have received from the Lord Jesus: but, as exhibiting to the world all the true light that is in it, God has been pleased to dignify us with that higher name, “The light of the world.” He has sent his people to fulfil that office in the moral, which the sun performs in the natural world.

  1.      He has qualified them for it—

[There is a light in their minds, which reason and philosophy cannot impart, and which no man can possess, unless it have been given from above. “God has shined into their hearts to give it them, even the light of the knowledge of the glory of God in the face of Jesus Christ.” This is that mystery which was hid from ages and from generations, but is now made manifest to the saintsf. The meanest of his people are in this respect wiser than the wisest of unenlightened men, because they are taught of God. We are aware that this is an offensive truth; and that the learned will ever reply in the language of the offended Pharisees, “Are we blind also?” But it is no less true at this day than it was in former ages, that “God has hid his Gospel from the wise and prudent, and revealed it unto babes; even so, for so it seemeth good in his sighti.”

Now this qualifies his people to instruct others. It is possible enough that they may be very ignorant in all other things; but of these things “they have the witness in themselves,” and therefore are enabled to speak of them just as they do of the things about which they are daily conversant. They may not speak scientifically about their bodily feelings; but when they tell you of their wants and their supplies, or of the diseases and the remedies which they have found effectual to remove them, they know whereof they affirm. Thus respecting the great truths of the Gospel, they are enabled to speak from their own experience; and the greatest philosopher in the universe may sit at their feet and learn.]

  2.      He has ordained them to it—

[It is a favourite idea with many, that they are to be religious; but that their religion is not to be seen. Under the pretence of hating ostentation, they conform to every practice of the world, and are in no respect distinguishable from the mere decent moralist. But, when they think that a man may serve God faithfully, and yet avoid the notice of those around them, they only deceive their own souls. For,

In the first place, they cannot do it if they would. “A city that is set on an hill cannot be hid.” If whilst the world around them are “living after the flesh,” and “walking in the broad road that leadeth to destruction,” they “walk after the Spirit,” and confine themselves to “the narrow way that leadeth unto life,” how can it be that they should escape notice? Their whole spirit and temper and conduct differ from the world, as much as light from darkness. We will suppose, their light is but small; and if exhibited before the meridian sun, it might easily be overlooked; but the smallest taper attracts notice when shining in the midst of darkness: and this is precisely their case: the splendour of their conduct may not be such as of itself to command admiration; yet it cannot but be seen by reason of the surrounding darkness. But,

In the next place, they ought not to do it if they could. “Men do not light a candle to put it under a bushel, but to give light to all that are in the house:” nor does God “bring his people out of darkness into his marvellous light” solely for their own sakes, but “that they may shew forth the praises of Him that hath called them,” and diffuse the light which they have received. They are bound therefore, by every tie of duty and gratitude, to make him known to others, and to advance, as much as possible, his glory in the world. Moreover, their fellow-creatures also have a claim upon them. Who that should see a blind man walking on the brink of a precipice, would not feel himself bound to warn him of his danger; and account himself guilty of a murderous cruelty towards him, if the man should perish through his neglect? If then we should feel it a duty to give him the advantage of our superior light in relation to his bodily welfare, how much more ought we to do it in relation to his soul! The command given to every enlightened soul, is, “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.”]

This leads us to speak of,

  II.      The duty resulting from it—

[That we are not to do any thing from ostentation or vain-glory is certain: whatever proceeds from such a principle is altogether hateful in the sight of God, They who seek the applause of man must expect no other reward. But we are not to be so restrained by these considerations as to decline that course of action which will bring glory to God. On the contrary, we should “make our light to shine before men,” and “so” shine, as to compel all who behold it “to glorify our Father which is in heaven.”

It may be asked, How can any conduct of ours accomplish this? I answer,

First, it may skew men the unreasonableness of their prejudices. All manner of prejudices are entertained against the Gospel; and all that we can say is insufficient to remove them. But what we do has a very powerful effect: it will often “put to silence the ignorance of foolish men,” and make them ashamed who falsely accuse our good conversation in Christ” — — —

Next, it may lead them to embrace the Gospel. The Apostle speaks of husbands, who never would have attended to the written or preached word, being won by the good conversation of their wives. From the history of the Church in all ages, we know that there are many who owe their first impressions of religion to the consistent conduct of some eminent saint; nor can we doubt but that if the dispositions and character of religious people more uniformly corresponded with their holy profession, “the word would have an abundantly freer course,” and would be much sooner glorified throughout the world.

Lastly, it cannot fail of stimulating many to increasing activity. The force of example is exceeding great. Many, for want of associates in well-doing, are discouraged, and attempt but little, because they think that but little can be accomplished. But, when they see a person more abundant in labours than themselves, they are stirred up to a holy emulation; they blush at the view of their own unprofitableness, and whilst they are thankful to God who has given such grace unto men, they strive with redoubled ardour to serve and glorify their God.]

  We shall CONCLUDE this subject with shewing,

  1.      How we may become lights to the world—

[Simple as this question may appear, there are few who would answer it aright. Almost all would propose to attain this distinction by doing; and would be shocked at being told that it must be attained by believing: yet that is the very way by which our blessed Lord has taught us to seek it: “Believe in the light, that ye may be the children of light.” This, of course, is not to be understood as though a bare assent to any truths whatever would sanctify the soul: it is to be understood as directing us to the Gospel, and to the Lord Jesus Christ as revealed in it. To believe in the light, is to look for salvation entirely through Him whom God has set forth to be a propitiation for sin; it is to live altogether by faith on him, and to make him our ALL in all. This would render our union with Christ productive; and would lead to our perfect renovation after the Divine image. Then should we “shine indeed as lights in a dark world;” and God himself would be glorified in us.]

  2.      What we should do if we have already attained that honour—

[Remember that the eyes of all are upon you, and that God’s glory in the world is very greatly affected by your conduct. Any fault in you will soon be noticed by the world. They who pay little regard to the stars that shine in their orbits, will yet be observant enough of a falling star: and, in like manner, they who overlook the radiance of ten thousand saints, will mark with triumph the fall of a professor, and derive from it an argument against all serious religion. Be on your guard then against every thing which may either eclipse your light, or cause it to shine with diminished splendour — — — Be earnest also to get forward in your Christian course. The brightest of us emits only as yet the faint gleam of early dawn: “our profiting must continually appear;” and “our path be as the shining light, which shineth more and more unto the perfect day” — — —]

MCCXCVII

THE LAW AND THE PROPHETS CONFIRMED BY CHRIST

  Matt. 5:17, 18.

Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

TO have just sentiments on religion is a matter of incalculable importance. Whilst we are mistaken respecting any fundamental truths, we not only lose the benefit and comfort of those truths, but are in danger of rejecting them when proposed to our consideration, and enlisting ourselves amongst the avowed enemies of the Gospel. The Jews were almost universally expecting a temporal Messiah. Hence, when our blessed Lord appeared in such mean circumstances, and inculcated doctrines so opposite to their carnal expectations, the people thought either that he was an impostor who deceived them, or that he was come to subvert and destroy all that had been delivered to them by their forefathers. Our blessed Lord anticipated and obviated their objections: “Think not,” says he, “that I am come to destroy the law and the prophets: I am not come to destroy, but to fulfil.”

By “the law and the prophets,” I understand, that system of religion which the moral law inculcated, and all the prophets enforced. To establish and confirm these was the great end of our Saviour’s advent. He has confirmed them as to the great scope of all that they have spoken in reference to,

  I.      The way of salvation—

The way of salvation, as revealed in the Old Testament, is by faith in the promised Messiah—

[The moral law proclaimed this. The moral law, it is true, said, “Do this and live.” But it was never the intent of the moral law to put men upon working out their salvation by their obedience to its commands. The law could never give life to man since the fall. It could only shew him his duty, and thunder out its curses against him for his manifold transgressions. It required perfect and perpetual obedience; in default of which, it doomed him to everlasting destruction. Thus by its unbending severity it compelled every one that was under it to seek salvation in some other way. It shewed to men the necessity of a Saviour, and thus prepared them for the manifestation of Christ by the Gospel. This is the very account given of it by St. Paul, who sums up his testimony in these significant expressions, “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.”

The ceremonial law held forth the remedy, of which the moral law declared our need. All its sacrifices directed men to that great Sacrifice which should in due time be offered on the cross: whilst the brazen serpent, the scape-goat, and all the various lustrations, displayed the efficacy of that remedy, and encouraged penitents to accept it. That the ceremonial law was intended to answer this end, we are sure; because our Saviour himself and his Apostles constantly appealed to it, as prefiguring Christ, who is expressly said to be “the end of the law for righteousness to every one that believeth.”

Precisely to the same effect is the testimony of all the prophets. Who can read the 53d chapter of Isaiah, and not see that salvation is to be obtained through the atoning blood of Christ? We see him “wounded for our transgressions,” and all “our iniquities laid on him,” in order that we may be “healed by his stripes.” Similar to this is the declaration of Daniel, who says, that Christ should “finish transgression, make an end of sin, and bring in an everlasting righteousness.” In a word, “To him,” says the Apostle, “give all the Prophets witness, that through his name whosoever believeth in him shall receive remission of sins:” and again, “The righteousness of God without the law is manifested, being witnessed by the Law and the Prophets, even the righteousness of God which is by faith of Jesus Christ, unto all and upon all them that believe.”]

And what, we ask, is the way of salvation in the New Testament?

[Has the Lord Jesus Christ put aside this way of salvation? Has he not rather established it beyond all possibility of doubt? Hear his own words: “I am the way, the truth, and the life: no man cometh unto the Father but by me.” To cite all his declarations upon this subject would detain us too long: suffice it to say, that he speaks of his “blood as shed for the remission of sins,” and “his life as given to be a ransom for many;” and declares, that, by being “lifted up upon the cross,” he is qualified and empowered to “draw all men unto him.”]

Thus far then we have seen that Christ has confirmed the law and the prophets, as far as relates to the way of salvation. Let us now mark the same in reference to,

  II.      The path of duty—

The ten commandments were given as a rule of conduct to the Jews—

[This summary of religious duties is emphatically called, ‘The Law.’ It was given by God in the most solemn manner, and enjoined without exception on the whole nation. The prophets, in their respective ages and places, maintained the authority of this law, and laboured to bring the people into a conformity to its precepts.]

And what other rule is there prescribed to us?

[The Lord Jesus Christ has neither added to the Ten Commandments, nor taken from them. He has freed them from the corrupt glosses of the Scribes and Pharisees, and has explained them according to their spiritual import. He has also specified certain duties which were not so clearly seen under the Mosaic dispensation, and has added new motives to the performance of them. But he has enjoined nothing which is not comprehended in one of those two commandments, that of “loving God with all our heart and mind and soul and strength,” and that of loving our neighbour as ourselves. On the other hand, he has bound upon us these duties in the most solemn manner; and told us, that he will estimate our character, not by the zeal with which we “cry Lord, Lord,” but by the care and uniformity with which we keep his commandments.

Here then is proof sufficient, that our Lord has not destroyed the law and the prophets, or in the slightest degree weakened our obligations to obey them. There are some professors of religion, and indeed not a few, who think that Christ has set aside the law as a rule of life. But they labour under a dangerous, yea, a fatal error. When they say that we are released from the law as a covenant of works, they are right: but so were believers under the Old Testament. When they say that we are released from the whole ceremonial law, they are right: but we must still observe every part of it in a spiritual manner, presenting Christ as our sacrifice, washing daily in the fountain of his blood, and “cleansing ourselves from all filthiness both of flesh and spirit, that we may perfect holiness in the fear of God.” But when they speak of being released from the law as a rule of life, they open the floodgates of licentiousness: and were it not that some of them, as we hope, have more piety in their practice than in their principles, they would have just reason to tremble for their statei. The truth is, that the advancing of our souls in holiness was a very principal object of Christ’s incarnation and death. And “that very grace of God which bringeth salvation,” so far from annulling any single command of God, itself “teacheth us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.”]

  This subject is of peculiar USE,

  1.      To rectify our views—

[As for those who think that salvation is by the works of the law, we shall pass them over on the present occasion; praying only that God may open their eyes ere it be too late. But there are many thoughtful and intelligent persons, and not altogether destitute of piety, who imagine, that Christ has lowered the demands of the moral law, and purchased for us the liberty of being saved by a new law of sincere obedience: they think that for his sake our sincere obedience will be accepted, instead of perfect obedience: and that the defects of our obedience will be made up by the merits of Jesus Christ.

To such persons I would say, Read the words of our text. Christ says he did not come to destroy the law; and you affirm that he did; that he has softened its rigours, and dispensed with those high attainments which the perfect law of God requires. You will reply perhaps, If these things be not dispensed with, how are we to be saved? I answer, They are not dispensed with, no, not one of them: it is as much our duty to fulfil the whole law of God as it was Adam’s duty in Paradise: nor, if we would be saved by the law, can we be saved on any lower terms. But of salvation by the law we must not entertain a thought: we are condemned by the law, and must flee as condemned sinners to Jesus Christ, that he may wash us from our sins in his blood, and clothe us in his own unspotted robe of righteousness and salvation. Some will exclaim, What new doctrine is this? I answer, this was the way of salvation revealed to Adam after the Fall; and it has been continued in all successive ages, till Christ himself came. Then was this mystery more clearly revealed to the world; and from henceforth the voice of God to every human Being is, “He that believeth on the Son of God hath eternal life; but he that believeth not the Son shall not see life, but the wrath of God abideth on him.”

Lay aside then your erroneous notions respecting a mitigated law and sincere obedience; and seek salvation in God’s only dear Son, in whom alone it can be found.]

  2.      To regulate our lives—

[Whilst some persons object to salvation by faith alone as a licentious doctrine, others complain of us as raising the standard of holiness so high, that none, except a few devotees, can possibly attain it. But I would ask these objectors, Which of God’s laws are we authorized to set aside? Which are we even suffered to palliate and soften? Our blessed Lord has, with the strongest possible asseveration, said, that “not so much as a jot or tittle of the law shall ever pass away:” how then can we presume to say, It shall pass away? Suppose we do lower the standard of obedience in compliance with your wishes, what will it profit you, unless HE do it also? We should only deceive you, and ruin ourselves together with you. But you will say, ‘It is hard to have so much required of us.’ Well, suppose it be hard; if it be required, we must do it: our only alternative is, to obey or perish. But “there is not any one of his commandments grievous:” on the contrary, they all together form “a light and easy yoke:” and so far are they from being deemed too strict by any real Christian, that there is not a true Christian in the world that would wish any one of the commandments to require less than it does. A spiritual man does not complain of the strictness of the law, but of the wickedness of his own heart: and his desire is, not to have the commandments of God lowered to his attainments, but his attainments elevated to the utmost height of God’s commandments.

Let this then be the desire and endeavour of us all: let there be no sin harboured, not even in thought; nor any duty neglected, whatever difficulties we may have to encounter, or whatever trials to endure. If we “have a hope of salvation through Christ, we must purify ourselves even as he is pure.”]

MCCXCVIII

THE DANGER OF LITTLE SINS

  Matt. 5:19.

Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

IT must be confessed, that amongst those who profess a high regard for the Gospel, there are some who speak of it in terms, which, to say the least, have an antinomian and licentious aspect. In their zeal against self-righteousness, they are apt to represent the law as altogether abolished: knowing that we are no longer under the law as a covenant, they express themselves as if we were freed from it also as a rule of life. But we must never forget that the Gospel is a “doctrine according to godliness;” and that “the law, so far from being made void through faith, is established by it.” In the words preceding the text, our blessed Lord had said, that “he came not to destroy the law and the prophets, but to fulfil them: and in the words before us, he teaches us to infer from thence the undiminished authority of the sacred code.

To elucidate his assertions, we observe,

  I.      That the commandments of God are universally to be obeyed—

It is certain that some commandments are of more importance than others—

[There can be no doubt but that the moral precepts, which are founded in our relation to God and to each other, are of more importance than the positive institutions, which are founded only in the sovereign will of God. Our Lord himself, comparing the divine institution of paying tithes with the exercise of judgment, mercy, and faith, calls the latter “the weightier matters of the law:” though at the same time he determines, “These ought ye to have done; and not to leave the other undone.”

The positive institutions may even be set aside, if they interfere with our discharge of moral duties. A strict observance of the Sabbath is enjoined: but, if a work of necessity or of mercy demand our attention, we are at liberty to engage in it, notwithstanding we thereby violate the sacred rest of the Sabbath: for God has said, “I will have mercy and not sacrifice.”

Indeed, even in the moral law itself, there is a difference between the duties of the first and of the second table; those which relate to God being more important than those which relate to man. Hence our Lord says, that “to love God with all our heart and mind and soul and strength, is the first and great commandment.”]

But the authority on which every one of them stands is the same—

[God is the great lawgiver: and whatever his command be, it is, as long as it is in force, binding upon all to whom it is given. We are no more at liberty to abrogate one than to set aside another. If we allowedly violate any one of them, we do, in effect, violate them all. If any two be absolutely incompatible, the positive precept, as I have observed, gives way, and ceases for the time to be a command. So if two moral precepts such as that of obeying a parent, and of obeying God, be irreconcileable, obedience to God is then of superior and paramount obligation. God himself has assigned limits to man’s authority, beyond which we are not commanded to obey him. Man cannot dispense with any of the divine commandments: they can be repealed by that authority only which first established them. Neither in theory nor in practice are we at liberty to make them void: we must both “do” them ourselves, “and teach” the observance of them to others. We must not add any thing to them, nor take any thing from them. The injunctions which God has given us on this head are strict and solemn: and, if we presume to violate them, it is at the peril of our souls.]

It is intimated that some will both “do and teach” them: which leads us to observe,

  II.      That an unreserved respect for all of them is characteristic of the true Christian—

Ungodly men have but little reverence for the divine commands—

[The Pharisees of old laid a far greater stress on ceremonial than on moral duties; on “washing pots and cups,” than on cleansing the heart: and they actually made void some of the commandments by their traditions. The Papists do the same at this day, denying the sacramental cup to the laity, commanding the consecrated wafer to be worshipped, and granting pardons and indulgences to those who are able to pay for them. Would to God that there were no such impieties among Protestants also! It is true, we do not acknowledge any power in the Pope to dispense with the laws of God: but we take the power into our own hands, and deal as freely with the commands of God as ever the Pope himself can do. One commandment is deemed uncertain, another unreasonable, another unnecessary; and all are reduced to the standard which we ourselves approve. As for the penalties with which they are enforced, “we puff at them,” and assure both ourselves and others that they shall never be executed.]

But the true Christian dares not thus to insult his God—

[It is his habit to “tremble at the word.” When once he hears, “Thus saith the Lord,” his mouth is shut; and he sets himself immediately to obey the divine command. Instead of complaining that “any commandment is grievousf,” he loves the whole law; he accounts it “holy, and just, and good.” He would not have any part of it lowered in its demands on any account. His desire is rather to have his soul “cast into the very mould of the Gospelh,” and to be transformed perfectly into the image of his God. His prayer is, “Let my heart be sound in thy statutes, that I be not ashamed:” let me “stand perfect and complete in all the will of Godk” — — —]

The Christian’s disposition towards the commands of God ought to be cultivated by every one of us, since it is certain—

  III.      That on such a respect for them depends our everlasting happiness—

Nothing less than this will suffice to prove our sincerity—

[It is allowed, without any great difficulty, that heinous violations of God’s law will affect our eternal state: but smaller transgressions are considered as of but little consequence. But this does not accord with our Lord’s assertions in the text. There we are told that the breach of one single law will be fatal, yea, though it be the least of all the commandments of God. We are not to understand that the unintentional and unallowed defects in our obedience will prove fatal to us: for who then could be saved? but any evil which we allow and justify, or, as the text expresses it, which we “do and teach,” will certainly exclude us from the kingdom of heaven. The text might seem to import that such conduct would only diminish the degree of our happiness in heaven: but our Lord elsewhere warns us, that it will entirely exclude us from heaven; and that our only alternative is, either to part with sin altogether, or to suffer the penalty of sin, eternal death.]

But where obedience is unreserved, it will receive a glorious recompence from God—

[That there is no merit in our obedience, is allowed: but that our obedience shall receive a reward of grace, every page of the inspired volume declares — — — The more perfect our conformity to God’s law, and the more energetic our maintenance of its authority have been, the higher testimonies of God’s approbation we shall most assuredly receive; and our exaltation in heaven shall be proportionably “great.” Peculiar sanctity and zeal may subject us to reproach from men; but it will meet with honour from God: for he has said, “Them that honour me, I will honour.”]

  LEARN then from hence the importance of,

  1.      A renewed heart—

[The unregenerate heart “neither is, nor can be subject to God’s law.” We “must be born again,” and be “renewed in the spirit of our minds,” before we can truly say, “I delight to do thy will, O God; yea, thy law is within my heartn.” — — — Let us then seek to be made “new creatures in Christ Jesus.” Then shall we be prepared both to “do” the commandments ourselves, and to “teach” them to those around us.]

  2.      A faithful ministry—

[Many, in fact, say unto their ministers, “Prophesy not unto us right things; prophesy unto us smooth things; prophesy deceits.” But to what purpose would it be to comply with their wishes? In what could such ministrations end? “If the blind lead the blind, must they not both fall into the ditch?” On the contrary, if we “do” the whole revealed will of God, as far as we are enabled, “and teach” it faithfully unto others, we have reason to hope that we shall have many to be “our joy and crown of rejoicing” in the last day. Instead of complaining, then, that your minister is too strict either in his life or preaching, be thankful that you have a minister, who desires to live for no other purpose than “to save himself and them that hear him.”]

  3.      A pure conscience—

[“Who can understand his errors?” says David; “O cleanse thou me from my secret faults.” Truly it is no easy thing to be a Christian. Let us examine carefully whether there be not some secret unsubdued lust within us, some worm at the root of our gourd. If there be, woe unto us; “Except we repent, we shall surely perish.” If our heart condemn us, God is greater than our hearts, and knoweth all things: but if our heart condemn us not, then have we confidence towards God.” “Then shall we not be ashamed, when we have respect unto all his commandmentsq.”]

MCCXCIX

EVANGELIC AND PHARISAIC RIGHTEOUSNESS COMPARED

  Matt. 5:20.

For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

IT would be a gratification to many to know the lowest degree of piety that would suffice for their admission into the kingdom of heaven. But to have such a line drawn for us, would be by no means profitable: for it may well be doubted, whether any, who under present circumstances are slothful in their pursuit of holiness, would be quickened by it; and there is reason to fear that the zeal of many would be damped. Information, however, of a nature not very dissimilar, is given us; and it will be found of the highest importance to every child of man. Our blessed Lord has marked out for us a line, that must be passed by all who would be numbered amongst his true disciples. There were certain characters, very numerous among the Jews, characters much contemplated and much admired; these, he tells us, must be surpassed. To equal the most exalted among them will not suffice: our righteousness must exceed theirs, if ever we would enter into the kingdom of heaven. The persons we refer to were the Scribes and Pharisees; the former of whom were the learned teachers and expositors of the law; the latter were a sect who affected peculiar sanctity, and were regarded by the people as the most distinguished patterns of piety and virtue. The two were generally associated together in the Scriptures; because the Scribes, though not necessarily, yet, for the most part, belonged to the sect of the Pharisees: and, so united, they were considered as having all the learning and piety of the nation concentred in them. But, notwithstanding the high estimation in which they were held, our Lord most solemnly affirmed that none of them could, in their present state, be admitted into heaven; and that all who would be counted worthy of that honour, must attain a higher righteousness than theirs.

This information, I say, is valuable; because, though it is not so definite as to encourage any to sit down contented with their attainments, it serves as a standard by which we may try our attainments, and a criterion whereby we may judge of our real state.

In investigating the subject, there are two things to be considered;

  I.      Wherein our righteousness must exceed theirs; and,

  II.      Why it must exceed theirs.

  I.      To prepare the way for shewing wherein our righteousness is to exceed theirs, we must begin with stating, as clearly as we can, what righteousness they possessed. But in doing this, we shall be careful neither to exalt their character too much on the one hand, nor to depress it too much on the other. Indeed, precision in this part of our statement is of peculiar importance; for, as a comparison is instituted between their righteousness and ours, we are concerned to have the clearest knowledge of that by which our estimate must be formed. Their character was a mixture of good and evil. They had much which might be considered as righteousness; and at the same time they had great defects. Their righteousness, such as it was, was seen; their defects were unseen: their righteousness consisted in acts; their defects, in motives and principles: their righteousness was that which rendered them objects of admiration to men; their defects made them objects of abhorrence to God.

Let us begin with viewing the favourable side of their character. And here we cannot do better than refer to the account which the Pharisee gives of himself, when addressing the Most High God; and which our Lord particularly adverts to, as characterizing the more distinguished members of their community. After thanking God that he was “not as other men are,” he first tells us what he had not done: he was “not an extortioner,” nor could be accused by any man of demanding, on any account whatever, more than was his due. He was “not unjust” in any of his dealings, but, whether in commercial transactions, or in any other way, he had done to all as he would be done unto. “Nor was he an adulterer:” common as the crime of adultery was among the Jews, and great as his advantages had been for insinuating himself into the affections of others, he had never availed himself of any opportunity to seduce his neighbour’s wife. In short, he had avoided all those evils, which the generality of publicans and sinners committed without remorse.

He next proceeds to specify what he had done. He had “fasted twice every week,” in order to fulfil the duties of mortification and self-denial. He had been so scrupulously exact in paying his tithes, that not even “mint, or rue,” or the smallest herb in his garden, had been withheld from God: “he paid tithes of all that he possessed.”

From other parts of Scripture we learn, that the Pharisees were peculiarly jealous of the sacred rest of the Sabbath; insomuch that they were filled with indignation against any one, who, even by an act of the greatest necessity or mercy, should presume to violate it. They prayed to God also, and that not in a mere cursory manner, hurrying over a form which they got through as quick as possible: no; “they made long prayers, as well in the corners of their streets, as in the midst of their synagogues. As for the purifications appointed by the law, they were punctual in the observance of them: they even multiplied their lustrations far beyond what the law required; and were so partial to them, that they never came home from the market, or sat down to their meals, without washing their hands: they even wondered that any one who pretended to religion, could be so profane, as to eat without having first performed these important rites. Nor must we forget to mention, that they abounded in almsgivings; regarding themselves not so much the owners, as the stewards, of the property they possessedf. In a word, religion, in all its visible branches, was, in their eyes, honourable; and, in token of their high regard for it, they made their phylacteries broader than any other sect, and “enlarged the fringes of their garments;” thus displaying before all men their zealous attachment to the laws of God. Nor were they content with thus fulfilling their own duties: they were desirous that all should honour God in like manner: persuaded that they themselves were right, they strove to the uttermost to recommend their tenets and practices to others, and would even “compass sea and land to make one proselyte.”

Of course, the attainments of all were not exactly alike: some would excel more in one branch of duty, and others in another branch. St. Paul himself was of that sect, as his parents also had been before him; and he was as fair a specimen of them, as any that can be found in all the records of antiquity. He was, “as touching the law, a Pharisee; concerning zeal, persecuting the Church, (whom he considered as enemies to God;) and, as touching the righteousness which is in the law, blameless.”

Having thus ascertained what their righteousness was, we can now proceed to point out wherein ours must exceed it.

But here it will be proper to observe, that as all were not equally eminent in what may be called their righteousness, so, on the other hand, all were not equally faulty in the vicious part of their character. We must take the Pharisees as a body, (for it is in that view that our Saviour speaks of them in the text;) and must not be understood to impute to every individual the same precise degree either of praise or blame. Nor must we be considered as saying, that no one of that sect was ever saved: because, previous to the coming of our Lord, there doubtless were many who served God according to the light that they enjoyed: but this we must be understood distinctly to affirm, that no person who enjoys the clearer light of the Gospel, can be saved, unless he attain a better righteousness than the Scribes and Pharisees, as a body, ever did attain, or than any one of them, while he rejected the Gospel, could possibly attain.

I am well aware, that, when we consider their fastings, their prayers, their alms-deeds, their strict observances of all the ritual laws, together with their zeal in promoting the religion they professed; and take into the account also, that they were free from many of the more gross and common sins; we shall seem to have left no room for superiority in our obedience. But, whatever may be thought of their attainments, our righteousness must exceed theirs: it must exceed theirs, first, in the nature and extent of it; and next, in the principle and end of it.

First, In the nature and extent of it—

From what has been already spoken, it sufficiently appears, that the righteousness of the Scribes and Pharisees was for the most part external and ceremonial; or, where it seemed to partake of that which was internal and moral, it was merely of a negative kind, and extremely partial in its operation. Now the Christian’s righteousness must be totally different from this: it must be internal and spiritual: it must descend into the heart, and have respect to the whole of God’s revealed will. The true Christian will affix no limits to his exertions; he will set no bounds to his heavenly desires. He does not limit the commandments to their literal sense, but enters into their spiritual import, and considers a disposition to commit sin as nearly equivalent to the actual commission of it. He considers himself as accountable to God for every inclination, affection, appetite; and endeavours not only to have their general tendencies regulated according to his law, but to have “every thought brought into captivity to the obedience of Christ.” In a word, he aspires after perfection of every kind: he desires to love God, as much as to be saved by him; and to mortify sin, as much as to escape punishment. Could he have his heart’s desire, he would be “holy, as God himself is holy,” and “perfect, as God himself is perfect.”

Thus, in the nature and extent of the two kinds of righteousness, there is an immense difference: nor is there a less difference in their principle and end.

Would we know what was the principle from which the Pharisaic righteousness proceeded? We can assert, on the most unquestionable authority, even that of Christ himself, that “all their works they did to be seen of men.” And St. Paul no less strongly marks the end, to which all their zeal was directed. He confesses that “they had a zeal of God, but not according to knowledge: for, being ignorant of God’s righteousness, they went about to establish their own righteousness, and would not submit themselves unto the righteousness of God.” In these respects then we must differ from them. We should shun ostentation and vain-glory, as much as we would the most enormous crimes. We should bear in mind, that any thing done with a view to man’s applause, is altogether worthless in the sight of God: whatever it be, we have in the applause of men the reward we seek after, and the only reward that we shall ever obtain. We should also dread self-righteousness, as utterly inconsistent with a Christian state. St. Paul assures us, that “the Jews, who sought after the law of righteousness, did not attain to [any justifying] righteousness, because they sought it not by faith, but, as it were, by the works of the law; for they stumbled at that stumbling-stone.” The making of our own works the foundation of our hope towards God, argues a contempt of that “foundation which God has laid in Zion:” it thrusts out from his office the Lord Jesus Christ, “who of God is made unto us wisdom and righteousness,” and who, from that very circumstance, is called, “The Lord our Righteousness.” A truly Christian spirit will lead us, even “after we have done all that is commanded us, to say, We are unprofitable servants, we have done that [only] which it was our duty to do.” See this exemplified in the Apostle Paul, than whom there never was but one brighter example of piety in the world: he, after all his eminent attainments, “desired to be found in Christ, not having his own righteousness which was of the law, but the righteousness which is of God by faith in Christ.”

Now then, compare the righteousness of the two parties; the one, “cleansing carefully indeed and superstitiously, the outside of the cup and platter, whilst within they were full of many unsubdued lusts;” the other, allowing not so much as an evil thought, but “cleansing themselves from all filthiness both of flesh and spirit, and perfecting holiness in the fear of God:” the one filled with a high conceit of their own goodness, and claiming heaven itself on account of it, whilst they aimed at nothing but the applause of man; the other, in the midst of their most strenuous exertions to serve and honour God, renouncing all dependence on themselves, and “glorying only in the cross of Christ:” the one, a compound of pride, unbelief, and hypocrisy; the other, of humility, and faith, and heavenly- mindedness. Whatever may be thought by those who know not how to appreciate the motives and principles of men, we do not hesitate to apply to these parties the distinctive characters assigned them by Solomon, and to say, that “Wisdom excelleth folly, as much as light excelleth darkness.”

  II.      If now we proceed to the second point of our inquiry, and ask, Why our righteousness must exceed theirs? the text furnishes us with a sufficient answer: If we be no better than they, the Lord Jesus assures us, “that we shall in no case enter into the kingdom of heaven.” Under the expression, “The kingdom of heaven,” both the kingdom of grace on earth, and the kingdom of glory in heaven, must be comprehended; for they are, in fact, the same kingdom; and the subjects in both are the same: only in the one, they are in an infantine and imperfect state, whereas, in the other, they have attained maturity and perfection: but from both shall we be alike excluded, if we possess not a better righteousness than theirs: the Lord Jesus will no more acknowledge us as his disciples here, than he will admit us into his beatific presence hereafter.

We cannot then without this be partakers of the kingdom of grace. The Lord Jesus Christ has told us plainly, that he does not regard those who merely “say unto him, Lord! Lord!” however clamorous they may be, or ostentatious of their zeal for him: he approves of those only “who do the will of his Father which is in heaven.” We may assume the name of his disciples, and be numbered amongst them by others; we may associate ourselves with them, as Judas did, and be as little suspected of hypocrisy as he; we may even deceive ourselves as well as others, and be as confident that we are Abraham’s children as ever the Pharisees of old were; we may, like them, be quite indignant to have our wisdom and goodness called in question; “Are we blind also?” “in so saying, thou condemnest us:” But all this will not make us Christians. A sepulchre may be whitened and rendered beautiful in its outward appearance; but it will be a sepulchre still; and its interior contents will be as lothesome as those of a common grave. It is to little purpose to “have the form of godliness, if we have not the power;” to “have a name to live, whilst yet we are really dead.” God will not judge of us by our profession, but our practice: “Then are ye my friends,” says our Lord, “if ye do whatsoever I command you.” To this effect is that declaration also of the Psalmist: having asked, “Who shall ascend into the hill of the Lord? or who shall stand in his holy place?” he answers, “He that hath clean hands, and a pure heart.” The truth is, that those whom Christ will acknowledge as his disciples, have been “born again,” they are “renewed in the spirit of their minds,” “they are new creatures; old things are passed away, and all things are become new:” they have been taught the spirituality and extent of God’s law; to know, that an angry word is murder, and an impure desire adultery; and in that glass they have seen themselves guilty, polluted, and condemned sinners: they have been stirred up by this view of themselves to flee unto Christ for refuge, as to the hope set before them in the Gospel: having “found peace with God through the blood of his cross,” they devote themselves unfeignedly to his service, and strive to “glorify him with their bodies and their spirits, which are his.” Here is the true secret of their obedience; “The love of Christ constraineth them; because they thus judge, that, if one died for all, then were all dead: and that he died for all, that they who live should not henceforth live unto themselves, but unto Him that died for them and rose again.” This is conversion; this is regeneration; this is what every Scribe and Pharisee must be brought to: even Nicodemus, “a master in Israel,” must become a disciple of Christ in this way: for our Lord declared to him in the most solemn manner, that, “unless he should be [thus] born again, he could not enter into the kingdom of God.”

The same is true in relation to the kingdom of glory. Whilst we are in this world, the tares and the wheat, which grow together, may so resemble each other, that they cannot be separated by human sagacity. The Jewish tares (as I myself know by ocular inspection) cannot, even when full grown, be immediately distinguished from wheat by a common observer: the difference, however, is soon found by rubbing the ears, which in the one are nearly empty, and in the other are full of grain. The same may be noticed also in the religious world. Not only common observers, but even those who have the deepest insight into characters, and the best discernment of spirits, may be deceived; but God can never be deceived: however specious we may be in our outward appearance, he will discern our character through the thickest veil; “he searcheth the hearts, and trieth the reins;” or, as it is yet more strongly expressed, “he weigheth the spirits:” he knows exactly the qualities of which every action is compounded, and can separate, with infallible certainty, its constituent parts: and, when we shall stand before him in judgment, he will distinguish the upright Christian from the hypocritical and specious Pharisee, as easily “as a man divideth his sheep from the goats.” Then shall the final separation take place; “the wheat shall be treasured up in the garner, and the tares shall be burnt with unquenchable fire.” Here then is a further reason for the assertion in our text. If an outside religion would suffice, we might rest satisfied with it: but if we have a Judge, “whose eyes are as a flame of fire,” to whom the most secret recesses of the heart are “naked and open,” just as the inwards of the sacrifices were to the priest appointed to examine them; and if, as he has told us, “he will bring to light the hidden things of darkness, and make manifest the counsels of the heart;” then must we be, not specious Pharisees, but real Christians, even “Israelites indeed, and without guile:” we must not be contented “with being Jews outwardly, but must be Jews inwardly, and have, not the mere circumcision of the flesh, but the inward circumcision of the heart, whose praise is not of men, but of God.”

The peculiar importance of the subject, we hope, will plead our excuse, if we trespass somewhat longer than usual on your time. In our statement we have been as concise as would consist with a clear exposition of the truth. In our application of it we shall also study brevity, as far as the nature of the subject will admit. An audience habituated to reflection, like this, will never grudge a few additional moments for an investigation so solemn, so weighty, so interesting as the present.

  1.      The first description of persons, then, to whom our subject is peculiarly applicable, and for whose benefit we are desirous to IMPROVE it, is that class of hearers who come short of the righteousness of the Scribes and Pharisees.

Many there are, it is to be feared, who, so far from “not being as other men are,” cannot at all be distinguished from the generality of those around them: who, instead of “fasting twice a week,” have never fasted twice, nor even once, in their whole lives, for the purpose of devoting themselves more solemnly to God: who, instead of “making long prayers,” never pray at all, or only in so slight, cursory, and formal a manner, as to shew that they have no pleasure in that holy exercise. Instead of keeping holy the Sabbath-day, they “speak their own words, do their own work, and find their own pleasure,” almost as much as on other days; or if, for decency’s sake, they impose a little restraint upon themselves, they find it the most wearisome day of all the seven. Instead of paying tithes with scrupulous exactness, they will withhold the payment both of tithes and taxes, if they can do it without danger of detection; thus shewing, that they have not even a principle of honesty to “render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s.” Perhaps they may now and then give away somewhat in charity; but they do not consecrate a portion of their income to God as a religious act, nor even account it their duty so to do, notwithstanding “every man” is expressly commanded to “lay by him in store for charitable uses, according as God has prospered him.” Instead of being able to appeal to God that they have never been guilty of whoredom or adultery, they stand condemned for one, or both, of these things in their own consciences; or, if they do not, their chastity has proceeded from other causes, than either the fear of God, or the hatred of sin. Instead of honouring religion in the world, they have been ashamed of it, yea perhaps despised it, and held up to scorn and ridicule those who were its most distinguished advocates: thus, so far from labouring to proselyte people to righteousness, they have used all their influence to deter men from it.

What shall we say then to these characters? Shall we encourage them with the hopes of heaven? Must we not rather adopt the Apostle’s reasoning, “If the righteous scarcely be saved, where shall the ungodly and the sinner appear?” Yes; if the Pharisees, with all their righteousness, could not enter into heaven, how shall they come thither, who are destitute of their attainments? If every one must perish who does not exceed their righteousness, what must become of those who fall so short of it? O that this argument might have its proper weight amongst us! O that men would not trifle with their souls, on the very brink and precipice of eternity! “Consider, brethren, what I say; and the Lord give you understanding in all things!”

  2.      Next we would solicit the attention of those who are resting in a Pharisaic righteousness. This is the kind of religion which is held in esteem by mankind at large. An outward reverence for the ordinances of religion, together with habits of temperance, justice, chastity, and benevolence, constitute what the world considers a perfect character. The description which St. Paul gives of himself previous to his conversion, is so congenial with their sentiments of perfection, that they would not hesitate to rest the salvation of their souls on his attainments. But what said he of his state, when once he came to view it aright? “What things were gain to me, those I counted loss for Christ; yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.” He saw, that brokenness of heart for sin, a humble affiance in the Lord Jesus Christ, and an unreserved devotedness of heart to his service, were indispensable to the salvation of the soul. He saw, that, without these, no attainments would be of any avail; yea, that a man might have all the Biblical learning of the Scribes, and all the sanctified habits of the Pharisees, and yet never be approved of the Lord in this world, nor ever be accepted of him in the world to come. Is it not then desirable, that those who are in repute for wisdom and piety amongst us, should pause, and inquire, Whether their righteousness really exceeds that of the Scribes and Pharisees? Would they not do well to study the account which St. Paul gives of himself previous to his conversion, and to examine wherein they surpass him? Alas! alas! we are exceedingly averse to be undeceived; but I would entreat every one of my hearers to consider deeply what our blessed Lord has spoken of such characters: “Ye are they which justify yourselves before men; but God knoweth your hearts; for that which is highly esteemed among men is abomination in the sight of God.”

  3.      Lastly, we would SUGGEST some profitable considerations to those who profess to have attained that superior righteousness spoken of in our text.

You need not be told, that the examples of Christ and his Apostles, and indeed of all the primitive Christians, were offensive, rather than pleasing, to the Pharisees of old. The same disapprobation of real piety still lurks in the hearts of those who “occupy the seat of Moses:” and you must not wonder if your contrition be called gloom; your faith in Christ, presumption; your delight in his ways, enthusiasm; and your devotion to his service, preciseness or hypocrisy. Well, if it must be so, console yourselves with this, that you share the fate of all the saints that have gone before you; and that your state, with all the obloquy that attends it, is infinitely better than that of your revilers and persecutors: you may well be content to be despised by men, whilst you are conscious of the favour and approbation of God.

But take care that “you give no just occasion to the enemy to speak reproachfully.” The world, and especially those who resemble the Scribes and Pharisees, will watch your conduct narrowly, just as their forefathers did that of our Lord himself; and happy will they be to find occasion against you. As for your secret walk with God, they know nothing about it: your hopes and fears, and joys and sorrows, are nothing to them: these are the things which they deride as airy visions and enthusiastic cant. They will inquire into those things which come more under their own observation, and on which they set an exclusive value: they will inquire how you demean yourselves in your several relations of life; whether you are temperate in your habits, modest in your demeanour, punctual in your dealings, true to your word, regular in your duties, and diligent in your studies. They will point to many of their own followers as highly exemplary in all these particulars; and if they find you inferior to them in any respect, they will cast all the blame upon religion, and take occasion from your misconduct to confirm themselves in their prejudices. Permit me, then, to say to all my younger brethren, and especially to all who shew any respect for religion, that religion, if true and scriptural, is uniformly and universally operative; and that it is a shame to a religious person to be surpassed by a Pharisee in any duty whatsoever. Though I would be far from encouraging any of you to boast, I would entreat all of you so to act, that you may, if compelled by calumnies, adopt the language of the Apostle; “Are they Hebrews? so am I: Are they Israelites? so am I: Are they of the seed of Abraham? so am I: Are they ministers of Christ? I speak as a fool; I am more; in labours more abundant.” Thus be ye also prepared to repel comparisons, or to turn them to your own advantage: and shew, that, in all the social and relative duties, and especially in those pertaining to you as students, you are “not a whit behind the chiefest among them;” but even in the things wherein they most value themselves, “the righteous is more excellent than his neighbour.”

MCCC

CHRIST’S EXPOSITION OF THE SIXTH COMMANDMENT

  Matt. 5:21, 22.

Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raea, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

GENERAL statements, and general invectives, rarely carry any conviction to the mind: they must be supported by an induction of particulars, before they can produce any material effect. Assertions without proofs will be taken for calumny; but, when supported by fact, they will bear down all opposition. The assertions of our blessed Lord, indeed, needed no confirmation; because “he knew what was in man;” and because his miracles were a sufficient attestation to his word. Yet even He condescended to substantiate his accusations by appeals to fact.

He had intimated that the Scribes and Pharisees both did and taught many things contrary to his revealed will: and he had declared, that unless we have a better righteousness than theirs, we cannot enter into the kingdom of heaven. To evince the truth of his charge, and of the declaration founded upon it, he shews, that they had grossly perverted the sixth commandment: which on that account he proceeds to explain.

Let us consider,

  I.      His exposition of this commandment—

The commandment, “Thou shalt not kill,” was one of those proclaimed from Mount Sinai, and written by the finger of God himself on tables of stone. An order was afterwards given, that the crime of murder should be invariably punished with the death of the offenderc. These two were by the Pharisees joined together, as though they had been one and the same commandment: “Thou shalt not kill; and whosoever shall kill, shall be in danger of the judgment.” The effect of this union was, that, first, the import of the commandment was thereby limited to actual murder; and, next, the sanction, with which it was enforced, was limited to a punishment inflicted by the civil magistrate. Hence all other violations of the commandment were either overlooked, as no offences at all, or were considered as of very light moment: and though God’s future judgment might not be expressly denied, it was at least kept very much out of sight, by this method of interpreting the word of God.

To rectify these errors, our Lord gave his exposition of the commandment. He explained,

  1.      Its import—

[It had been thought to extend only to actual murder; but he declared, that it prohibited all causeless anger in the heart, and all outward expression of it with the lips.

In determining the sinfulness of anger, two things are to be considered, namely, the object, and the occasion of our anger. The only legitimate object of it is sin. The sinner himself should be regarded with love and pity; and his sin only should move our anger. Thus it was with our blessed Lord when he exercised anger; “He looked round about on the Pharisees with anger, being grieved for the hardness of their hearts.” The occasion too must be just: our anger must not be causeless, or disproportionate to the offence, or of too long continuance. Where our anger is faulty in none of these respects, we observe the true medium; “We are angry, and sin not:” but where any one of these barriers is broken down, there the anger becomes a violation of the sixth commandment.

Similar distinctions must be made respecting the outward expressions of anger. “Raca” was a term which indicated a contempt of the person to whom it was applied: it means, ‘Thou empty worthless fellow.’ “Thou fool,” was an expression that implied a great degree of indignation and abhorrence, ‘Thou reprobate villain.’ Such expressions therefore as these must of necessity be considered as violations of the commandment, because they manifest a total want of love and pity towards the person so addressed. But it is not every reproachful word that is sinful. St. Paul said, “O foolish Galatians:” “are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” St. James makes use of a similar expression; “Wilt thou know, O vain man, that faith without works is dead?” Our blessed Lord spake occasionally with far greater severity; “O fools, and blind;” “ye hypocrites;” “ye serpents and generation of vipers.” But in these things he spake as a prophet, bearing special authority; and consequently, unless specially authorized like him, we are not at liberty in these respects to follow his example. The rule for us is plain; we may, like the Apostles, designate the characters of men by appropriate epithets; but we must never use any expression which implies a hatred or contempt of the person to whom it is addressed. If we do not strictly adhere to this rule, we violate the commandment.

Thus you see the import of the commandment. Let us next consider our Lord’s explanation of,]

  2.      Its sanctions—

[We have observed, that the Pharisees, in their comments on this commandment, insisted almost exclusively on the temporal punishment annexed to the violation of it. Our Lord shewed them, that the principal judgments would be felt in the eternal world; and that not only the direct act of murder, but all those other evils which he had represented as breaches of the commandment, would there meet with deserved punishment. This he illustrated by a reference to the different kinds of punishment which were inflicted in their courts of justice. There were courts, established in different parts of the land, consisting of twenty-three members, who had power to try causes, and to inflict capital punishment on the guilty; and the persons condemned by them, were beheaded. There was also a great court or council, called the Sanhedrim, consisting of seventy-two members, who took cognizance of the greatest crimes; and the persons condemned by them were stoned. But there were some offences for which people were condemned to be burnt alive: and these, it is thought, were executed in the valley of Hinnom. In that valley the people formerly had burned their children in sacrifice to Moloch; but, when the people were turned from that wicked idolatry, one method adopted for keeping them from returning to it was, to defile the place as much as possible, and to render it detestable in the eyes of the people. For this purpose, all the filth of the city was carried there to be consumed; and fires were kept there on purpose to consume it; and it is probable, that that spot was selected as the fittest place of execution for all who were sentenced to be burnt alive. Now it is plain, that, of these three kinds of death, the last is far the most terrible: stoning was a more lingering death than beheading, and burning was still worse than stoning. A similar kind of gradation there will be in the punishments inflicted in the eternal world. Death, eternal death, will be the portion of all who die in their sins: but some will have a lighter, and others a heavier, weight of misery to sustain, in proportion to their respective degrees of guilt. “Those who are angry with their brother without a cause, will be in danger of the judgment,” that is, of that lighter degree of misery, which may be compared to beheading. Those who suffer their anger to “break out into contemptuous expressions,” and “say to their brother, Raca, shall be in danger of the council,” and sustain a heavier punishment, answerable to stoning. And if any person shall entertain such rancour in his heart as to “say to his brother, Thou fool, he shall be in danger of hell fire,” that is, of that heaviest of all punishments, answerable to the being burnt alive in the valley of Hinnom: hell fire being usually expressed, in the New Testament, by a word importing, “The fire in the land of Hinnom.”

Thus our Lord shews what are to be regarded as violations of this commandment, and that every violation of it shall receive a recompence proportionable to its enormity.]

Having seen his exposition of the commandment, let us consider,

  II.      The general instruction which it conveys to us—

With the right exposition of the commandments every truth of the Gospel is intimately connected.

  We may LEARN from this especially,

  1.      The spirituality of the law—

[The law is not a mere letter, which imports nothing beyond the literal import of the words, but extends to all the thoughts and dispositions of the heart. It prohibits all tendencies towards the sin forbidden, and enjoins every virtue that is opposed to it. St. Paul speaks of this as a tiling known and acknowledged; “We know that the law is spiritual.” In his unconverted state, indeed, he did not know it: he had the same view of the commandments as other Pharisees had, and thought he had never violated them, at least not so as to be condemned by them: but when God shewed him the meaning of those words, “Thou shalt not covet,” he saw that “the commandment” was, as David had long before represented it, “exceeding broad:” he saw that there was not an inclination of the mind, or an affection of the heart, which was not under its cognizance and controul; and, consequently, that he had violated it in ten thousand instances. This is the account which he himself gives us of his own experience: “I was alive without the law once; but, when the commandment came, sin revived, and I died;” that is, ‘Before I understood the law, I thought I had kept it, and should be saved by it; but when I saw its spirituality and extent, I was sensible that I was a condemned sinner, and could never be justified by my obedience to it.’

It is remarkable, that God has taught us this very lesson from the commandment before us. Moses was the meekest man upon earth: yet on one occasion he transgressed against this commandment, and spake unadvisedly with his lips: “Ye rebels, shall we fetch you water out of this rock?” and then, in his anger, he struck the rock twice. Now for this single transgression God excluded him from the earthly Canaan. And what was the import of this dispensation? It was intended to teach us, that the law is violated as much by an angry word or temper, as by murder itself; that one single violation of it is sufficient to exclude us from the land of promise; and that, though it is of excellent use to conduct us through the wilderness, it can never bring us into Canaan: that is the work of Joshua, and of Joshua alone. Let us then learn this important lesson from the commandment before us; and be convinced, that there is no justification for us by the works of the law.]

  2.      The evil and danger of bad tempers—

[It is thought in general a sufficient excuse for passion, to say, that we are naturally quick and hasty; and, if a man do not long retain his anger, this hastiness of spirit is not considered, either by himself or others, as any great blemish in his character. But God does not judge so, when he tells us, that anger in the heart exposes us to his heavy displeasure, and that the saying to our brother ‘Raca’ puts us in danger of hell fire. Surely we must have very little considered the effects of anger, if we can think so light of the criminality attaching to it. See what murderous purposes issued from it in the heart of David! — — — and what infernal acts were executed in consequence of it by the incensed sons of Jacob! — — — Or let us look nearer home, and see how often it terminates in blows, in duels, and in death. Who will say, that “the feet of an angry man are not swift to shed blood?” If nothing but the declarations of God himself will satisfy us, let us attend to them: “He that hateth his brother, is a murderer; and ye know that no murderer hath eternal life abiding in him:” and again, “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vainq.”

Hear ye then, ye “dealers in proud wrath;” hear what God himself speaks concerning you! Think it not a light matter to be angry with your wife, and children, and servants, on every occasion; and to be of such an irritable temper, that the smallest thing in the world suffices to put you in a passion. Whatever professions you may make of regard for religion, God tells you “not to deceive yourselves;” for that “no railer or reviler shall enter into his kingdom:” and such a disgrace does he consider you to his religion, that he bids his own people “not so much as to eat with you.”

You will say, “It is only with the lower class of people that I am angry; to my equals I am courteous enough.” What then, is not one man your “brother,” as well as another? Go and murder a poor man; and see whether the laws of the land will make any distinction: and, if they will not, much less will “God, with whom there is no respect of persons.” If you indulge anger in your heart, and express it with your lips, “hell fire” will be your portion, whatever be your own rank, and whether the objects of your anger be poor or rich.

If you would be Christians indeed, your habitual conduct must be agreeable to that precept; “Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ’s sake hath forgiven you.”]

  3.      The greatness of the Gospel salvation—

[Let any one judge himself by our Lord’s exposition of this commandment, and see how often he has been “in danger of the judgment, and the council; yea, and of hell-fire itself.” Yet here is only one commandment; and that too considered only in a very partial way. What then must be the amount of our guilt, when tried by all the commandments? And if such be the guilt of every individual amongst us, what must be the guilt of the whole world? Yet this was the guilt which was laid upon the Lord Jesus Christ, and was expiated by his all-atoning sacrifice! How “mighty then must He be on whom such help was laid!” and how precious must that blood be which could wash away such loads of guilt! We do not in general consider this as we ought: if we did, we could not but be filled with wonder at the stupendous plan which the Father laid, the Son executed, the Spirit revealed.

It is the full view of this subject that animates the heavenly hosts to sing, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing:” therefore, “blessing, and honour, and glory, and power, be unto Him that sitteth on the throne, and unto the Lamb, for ever and ever.” And were we also to meditate more on these things, we should oftener catch the fire, and sing with enraptured hearts “the song of Moses and the Lamby.”]

MCCCI

THE NECESSITY OF SEEKING RECONCILIATION WITH MEN

  Matt. 5:23, 24.

Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

THE explanation which our Lord has given us of the sixth commandment, shews, that we are not to confine the import of the commandments to the mere letter of them, but to regard them as extending to the words of our lips, and the dispositions of our hearts. Nor must we imagine that they are intended solely to prohibit sin: they must be understood as inculcating all those virtues which are opposed to the sin forbidden. This is evident from the connexion in which our text stands with the preceding context. Our blessed Lord had declared, that a wrathful word was in fact a species and degree of murder: and from thence he takes occasion to inculcate the necessity of exercising in every respect a spirit of love, so as, not only to entertain no anger in one’s own heart against others, but so as not to leave room for the exercise of it in the hearts of others towards us. The direction which he gives us respecting it will lead us to shew,

  I.      The duty of seeking reconciliation with men—

Wild beasts are scarcely more prone to injure their own species, than man is to oppress and injure his fellow-man. Indeed, considering what tempers we have, and what tempers exist in others, and what frequent occasions of interference with each other must of necessity arise, it would be a miracle if any of us had so conducted himself on all occasions, that no brother should on any account “have ought against him.” We apprehend that no one who knows any thing of his own heart, would profess himself so perfect, as never to have done towards another any thing differently from what he would have wished to be done towards himself. Supposing then that “a brother have ought against us,” what is to be done? I answer,

  1.      We should be willing to see our fault—

[There is in us a self-love, which blinds our eyes, and prevents us from seeing our own defects. Whatever relates to ourselves, we view in a partial light; so that we scarce ever attach any material blame to ourselves. Every one complains of the injuries he receives, but not of the injuries he commits. Take the report of mankind respecting each other, and the world is full of injuries; but take each person’s report of himself, and no occasion of complaint wall be found to exist. But it would be far better to put ourselves in the place of those who are offended with us; and, instead of extenuating our own offences and aggravating theirs, to view the extenuations of theirs, and the aggravations of our own. This would be doing as we would be done unto; and, if the habit of it were universal, it would soon root out all contention from the world.]

  2.      We should be ready to ask pardon for it—

[This is a condescension to which men in general are very averse to stoop. They would regard it as an act of meanness and cowardice; and therefore, even when conscious that they are wrong, they will rather risk the loss of their lives than submit to it. But no man should be ashamed to make a suitable apology for any offence he may have committed. When the friends of Job had, even with a good intention, criminated him on account of supposed hypocrisy, God was incensed against them for their uncharitable conduct, and ordered them to make their acknowledgments to Job himself, and to entreat his intercession in their behalf. It was no excuse for them that they had been mistaken, or that they had intended well, or even that they had been actuated by a zeal for God: they had wounded the feelings, and defamed the character, of Job; and if ever they would obtain forgiveness from God, they must first of all ask forgiveness from their injured friend. Thus must we do: it is an act of justice which we owe to man; and an act of obedience which we owe to God.]

  3.      We should be desirous to make reparation for it—

[This was expressly required under the law: and it was practised under the Gospel. No sooner was Zaccheus converted to the faith, than he engaged to restore fourfold to any person whom in his unconverted state he had defraudedc. And it is in vain to affect penitence, if we be not unfeignedly determined to make reparation, as far as is in our power, for any injury we may have clone. Who would give credit to a man for penitence, whilst he wilfully retained the goods that he had stolen? Sincere contrition would urge him to undo whatever he had done amiss. And the same principle would produce the same effects in every person under heaven.]

Such is our duty towards an offended brother. We now proceed to state,

  II.      The importance of it in order to our acceptance with God—

The command here given, to suspend the exercise of a solemn duty to God till we shall have performed this duty to man, shews,

  1.      That no duties whatever can supersede the necessity of it—

[It is here taken for granted, that men will bring their gifts to God’s altar, or, in other words, will draw nigh to him in the use of all his appointed ordinances. But will works of piety procure us a dispensation from the duties of the second table? Will the making of long prayers be any compensation for devouring widows’ houses; or the paying tithe of mint and anise and cummin atone for neglecting the weightier matters of the law, judgment, mercy, and truth? No such commutation will be admitted by God; no such reserves allowed: his word to us, under all such circumstances, is, “These ought ye to have done, and not to leave the other undone.”]

  2.      That no duties whatever will be accepted without it—

[A person is represented here as already with his offering before God’s altar. But what says the word of God unto him? ‘Finish thine offering to me, and then go and be reconciled to thy brother?’ No: it is, “Go thy way;” depart from my altar; leave thy gift there, that it may be ready for thee to offer when thou art reconciled to thy brother: but do not for a moment think of approaching me with acceptance, whilst thy brother’s rights are overlooked. “The prayer of the upright is doubtless God’s delight:” but, when presented by one who “regards iniquity in his heart, it not only shall not be heard,” but it shall be held in utter “abomination.” Hear how solemnly God protests against all such hypocritical servicese — — — It is not in the power of words to express more sovereign contempt, or more rooted abhorrence, of such services, than is conveyed in these passages: and we may be assured, that if we attempt to draw nigh to God, either at his table or at the footstool of his grace, he will spurn us from him with indignation. Let us be ever so urgent in our supplications, his only answer will be, “Go thy way.”

Let us not however be misunderstood on this subject: we are not to imagine, that the circumstance of our being at variance with a brother is any excuse for staying away from the Lord’s table: (it were strange indeed if a want of love to man would excuse a want of piety to God:) this is certainly not the meaning of our text: the meaning is, that, as we cannot be accepted of God in such a state, it becomes us without delay to seek reconciliation with our offended brother.

From this subject we may LEARN,

  1.      The necessity of frequent self-examination—

[It is here supposed that a person may be living in the exercise of religious duties, and, without being conscious of his danger, may be in a state wherein neither his person nor his services can be accepted of God: he goes to the altar of his God as usual, and there recollects that his brother has some cause of complaint against him. Alas! there are many such self-deceiving people in the Christian world at this time. But how terrible! and they continue in their delusions till God himself shall bring their sins to remembrance at his judgment-seat! How dreadful will it then be to be told, “Go thy way!” Let us then live in the habit of daily self-examination: let us not leave any of our ways unnoticed, lest some hidden evil remain unrepented of, and “separate between us and our God” for ever. Especially when about to come to the supper of our Lord, let us try our ways with more than common jealousy, according to that advice of the Apostle, “Let a man examine himself, and so let him come.” Let us go back to our early days, and ask, Whom have we offended? whom defrauded? whom calumniated? whom encouraged in the ways of sin, or discouraged in the ways of piety and virtue? And, whilst we are careful to wash away our stains in the Fountain opened for sin and for uncleanness, let us be no less careful to obtain forgiveness of man, and to remedy the evils which we are unable to recall.]

  2.      The necessity of cultivating a humble spirit—

[It is pride which renders us so averse to ask forgiveness of a fellow-creature. But we have no alternative: if we will not seek reconciliation with an offended brother, we shall not obtain it with an offended God. Let us only get our spirits humbled with a sense of sin, and all the difficulty will vanish. We shall even feel a pleasure in making any acknowledgment which may tend to restore harmony and love. Even, if we are not conscious of having given any just occasion of offence, we shall not be satisfied, whilst we see a brother alienated from us: we shall be anxious to find the cause of his displeasure; to explain any thing which he may have misapprehended, and alter any thing he may have disapproved. In short, if the Gospel had its due effect upon us, we should, as far as our influence extended, convert this wilderness into another Paradise. Our “swords would immediately be turned into ploughshares;” and “the wolf and the lamb would dwell together” in perfect amity: there would be “none to hurt or to destroy in all God’s holy mountain.” O that we could see such a state existing all around us! Let us at least endeavour to produce it in our respective circles. Let us appreciate as we ought the comfort of love, and the excellency of a Christian spirit. And let us seek that “wisdom from above, which is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.”]

MCCCII

THE IMPORTANCE OF SEEKING RECONCILIATION WITH GOD

  Matt. 5:25, 26.

Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, thou shall by no means come out thence, till thou hast paid the uttermost farthing.

IT is thought by many, that prudential considerations are unworthy the attention of a Christian. That he ought to be influenced by higher principles, we readily admit. The love of Christ should be to him in the place of all other incentives, so far at least that he should not need any other motive for doing the will of God. But Christians are men, and feel the force of every principle which can operate upon the human mind: and therefore subordinate motives may fitly be proposed to them in aid of those which are more worthy of their regard. Our blessed Lord, having explained the sixth commandment, inculcates the duties contained in it, particularly that of seeking reconciliation with an offended brother: and this he does, first from the consideration of the offence which a want of a conciliatory spirit gives to God, and next from a consideration of the danger to which it exposes ourselves. In the former view we have treated of it in the foregoing verses; in the latter view we are to speak of it at this time. But the peculiarly emphatic manner in which our Lord speaks in the words before us, will naturally, and almost necessarily, lead our thoughts beyond the mere concerns of time, to another tribunal before which we must all appear. We shall therefore consider our text,

  I.      In its primary and literal sense—

When we have by any means offended a brother, we should not defer the period of making proper concessions, but should make them “quickly:” the danger of delay is great: for,

  1.      The breach may become irreparable—

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